A Study Of A Funeral.
Nam Gautama Buddha Shakyamuni Buddha
"Aniccata Vata Sankhàrà
N boats through the spokesperson, if not cautious learn in accordance with the principles of truth then we mistakenly think that this is just the verses that monks often recite every funeral vegetarian, non-standard Which is important. In fact, this is what attaches to us as the shadow, and illumines the underlying truth within all sentient beings and all beings. Uppādavayadhammino Uppajjitvà Nirujjhanti Tesam Vùpasamo Sukhoti" Dhammapada, also known as compound dhamma , is translated from the Pàli word "sankhàrà" . Sankhàrà is what, material or mental, arises and is conditioned by conditions. What has previously conditioned it to arise? In fact, in this phenomenal world, all things are sinful, or compounded. The Sanskrit word can be translated as follows: "All living beings are unstable, they arise and perish." The complete cessation of all the illegitimate laws - which are always born and gone - when finally realized, is the ultimate happiness. " . The above verse teaches that "Sankhàrà Dhamma" is unsustainable, ie impermanent, in a state of constant change.When they are born, they have brought the characteristics of destruction, to cease. At birth, there are deaths. And we see that whatever the illicit types are harmful to everyone in the present, and whatever the criminals make a tear, cause a sorrowful, profoundly disappointing and indifferent world. sorrows, sorrows, or any kind of ill-being makes us happy, joyful, delightful, makes us love and hate anger and anxiety, anxiety, fear for all The Buddhataught: "Aniccà Vata Sankhàrà" , all illegal legal entities are not sustainable. We should remember the heart of this sentence. And before this is a visible example (funeral). We are witnessing and confirming the teachings. We are seeing clearly, undeniably: This is Venerable Chao Khun Dhammachedi. He died, cremated, and his ashes were placed in a jar. At the time, Venerable Chao Khun Dhammachedi was a monk of dignified virtue, full of accomplishment. He has accumulated and accumulated many blessings. He had the training, training and teaching to distinguish the right to harass and transform, make many people become good. In addition, he also opened up beautiful, making this temple Wat Bodhisomporn increasingly prosperous and in the past forty years, took care of maintenance, preserve this Three Jewels so that people can come here practice and practice. However, death must come, and from his life he entered the state of the dead. This clarifies that "all Sankhàrà Dhamma are unstable, they arise and disappear," or, as we often say, "they are DEAD!" Just like that. Therefore, we should all realize that the illegitimate monks of Chao Khun Dhammachedi and ours are also of the same kind. They are constituted, born and mature in the form of a "material", a body (kaya, physical body), a man or a woman, and gradually transformed following a process of changing nature from birth to adolescence, middle-aged and older. And until this process of natural transformation proceeds to a degree, the other realities of corruption have to deal with the phenomenon of "decay" and "extinction" that we all are facing before and calling it DEATH. . We refer only to this kind of ill-will, for we should not think that whatever kind of illicit substances, as the natural ones, are the cause of the endless streams of tears. All beings around the world. This is the only legal entity in this category. So, this is the most important kind of smuggling in the world. Compassion, anger, separation, illusion, happiness, suffering and despair all start with this form of ill-treatment.This is the teaching of all the Buddhas in the past: "Anicca Vata Sankhàrà" , the law of corruption is not sustainable, they arise and disappear. But it is not only the dead, but it is not sustainable. It is not only the laws that exist before me (Dhammachedi) that are impermanent, born, mature and dead. Let's turn our gaze back into ourselves, into the body of each of us - which we often see as our possession - at this moment, in the present, and here. It is also a kind of "legal corruption" of the same nature that change. It will also become old and clump, do not last long and will decay and dissolve, inevitably, inevitably, in the same way as the Dhammachedi Dhamma. Love has arisen in this kind of lawlessness. Anger, illusion also arises in it and causes the sadness of joy, regret, and the receipt of suffering, grief, etc. These kinds of dharma can be a person or thing, can Low or high, can be good or bad, and can also be average, black or white, beautiful or bad - all are illegal. May all of you hear this, "Opanayiko," turning your mind inside and always teaching yourself. You should not think that there is someone dying, someone passing away and disintegrating, or someone else experiencing the suffering and hardship caused by their illicit drugs. We must realize that it is the same as that of our own. It should be understood that our bodies are the same, the same kind of corpse lying there, the same nature. In all types of smuggled organisms, none of these are as important as the compositions of the human body and the animal, the dharmas are decayed and disintegrated in a process of constant transformation from birth to death. , death and birth back, continuous continuity from the ancient thousand. In the same way, we are born, old, sick and dead, time after time, repeated countless times in the past, also due to this kind of illegal. We have had love, anger, lamentation, and also reduced our energy - body and mind - many times, but also by law, but we can not know the past lives. It is the Avijjà that we have created for us. We have allowed ignorance to cover up and cover our minds, preventing our mind from understanding the past and forcing our minds to go up and down, to change, to go elsewhere, to change and to come here, forever and become, birth and death, birth and death, under the power of the good or unwholesome tendencies, according to the lead of karma. Sometimes we are born in the form of an animal, sometimes a person. When we are high, when we are lowly, sometimes we are subjected to prison and suffering, hardship, and then reborn as children of a god (Deva), or a Brahma (Brahma) , then transform and become a human. We are always disturbed and disturbed by ignorance, prejudice. That is the path that each one of us has experienced, but we can not predict why, we can not know what we have done in past lives. All that is mentioned in the previous section relates to the legal stuff. Thus, we must use the "righteous mindfulness" (Yoniso) - that is, the wisdom (Pannà) - to observe the principles of the Dharma, and this dharma is manifested throughout. all realms of existence (Loka Dhàtu), ie the Three Realms: sphere, sphere, and arithmetic.In other words, being old, sick, and dying is always here, whether in the human or animal scene, indoors or outdoors, in rural villages or in urban, underwater or in the ground, in the ground or in the air, where there are beings and other illegal, there are natural processes that stick to the shadow. But in the present it has not come to me, not to our own law, so we do not care about them, we do not even think that it will come to us or not. When people or things are related to us, we think that is "My". I call those who are illegal or he is my father, my mother, my house, my land, etc. So every birth, old, sick, dead, decay etc. or something, we are touched strongly.In other words, when a father, mother, brother, sister, son, grandchild, or relative die from illness or suffering, others share the suffering. But, if we look at the nature of nature, we will see that it is nothing but the events that always exist, and even if the world is manifested in the world, nature, birth, aging, disease deaths, separation cups, etc. always have. That is the number of beings and the law, which still exists and exists from the ancient, All of us today see this through Chao Khun Dhammachedi's ashes, and it's just a jar of ash. He passed away, and had the honor of being placed in a jar. But what about me? Whether oil is contained in a vial or not, when life ends, only a dead body, or a dead animal. The body of the animal may lie in a piece of fish sauce, or become fish sauce, because it is only a "dead". In the market, we see the living beings and the dead beings, as if the market is the graveyard of beings from the place in the land. If we look at the birth story, "Opanayiko" - look inside - to observe the illusory substance that we live with in the present and take care of maintenance. We will see with certainty that it is of the same kind as all sentient beings and everywhere. Hence, the terms "Anicca Vata Sankhàrà", all impermanent, impermanent, seemingly adaptable to all time and place. "Place" is the world full of birth, old, sick, death, suffering, melancholy, and also filled with devastating circumstances, deaths and sentient beings must be shared illegally. That is what we call "place". Dhamma teaches us to follow times in conditions that are always in the state of change, uncertain, unstable, disbanded and terminated, or arise and disappear. That is what always happens to people. Furthermore, the verse is always appropriate for all times, not only today or tomorrow, but throughout many aeons. We should recognize that while there are beings and things that are unstable and constantly changing, the teachings of the Buddha are still true and will always be the truth. And those words are, "Svakkata Dhamma," which teachings are appropriately taught according to the principles of truth, just as the principles of truth are. People who have meditated on the illogical substances and see that they are unsustainable, have the character of suffering and not self, that the law is illegal, which is to destroy and destroy in it. Can find out what part of the "essence", he will not ignore his own legitimate illegal. Although it is a child, a young man, a grown man, or an old man, it is just a mass of matter that has to cease to exist and dissolve in the same way. All are the same kind of smuggled. A baby is just a smuggled person, a young man or a girl is just smuggled, the old man is just smuggled, the old man is also smuggled. They are all the same kind. These illegal substances always carry with it a tendency to disintegrate, mutate and destroy. It is impossible to say when these laws have started the process of change, because they are processes of natural transformation. If all of us diligently meditate, this way will lead us to develop the "good things" in our mind such as: Knowing that all living things are impermanent (Anicca), unsustainable, We will devote ourselves to finding something that is more stable and permanent; Knowing that all living things are accompanied by the nature of suffering (Dukkha), we are determined to find what happiness is stronger; Knowing that all dharmas are anatta, we are going to look for what really is, what is "real", in the sense that it is itself, unchanging, rather than What is called nature in this phenomenal world. If we are meditators we will be able to realize the dignity of things "without substance" and at the same time, develop in the mind what truly exists and persist existing, unchanging , what really "substantive". The Buddha taught: "Anicca Vanta Sankhara", the law of corruption is impermanent, but we should not be mistaken that only the smugglers who have perished, disintegrated, lost we have seen or heard, is impermanent.We should be well aware that the "true nature" of the evil that we have seen or heard is to perish and to die is ourselves, right in the present! In other words, the corpses of the dead and mine are of the same kind. It goes along a process, goes one way, in one direction, and goes all the way to one place: DEATH. When the body is dead, the mind - still dead - goes to another place to be reborn as a new, newly born. However, the new, newly arising, arising from the mind of the previous life, even if there are characteristics, depends on the place of creation. The word kamma here means action. A good action or action is "good kamma" (Kusala Kamma), bad deeds are "akusala kamma", and bad deeds are "bad kamma" "(Avyākata Kamma). The creator of karma is the master of his karma, and he or she is responsible for his or her consequences, good or evil, happiness or suffering. Thus, you must be fully aware that you, and yourself, no one else, are responsible for your good or bad consequences, happiness or suffering, and so on. case, each action. For that reason, we are all different. All of us are born in human form, called human beings, and in this respect we are the same because we are all human. In spite of this, our minds, habits, habits, gestures, knowledge, degrees of wisdom, good tendencies, intelligent minds, wise or ignorant darkness, wealthy luxury or misery. poverty, poor health or sickness, etc. are all different. Whether living together in a city, a place, or a home, the lives of each person are different, happy and painful, brainy or stupid. The Blessed One teaches that it is the fruit of birth that corresponds to the people we have sown, or the karmic beings we have created in a certain place, day, month, year, or life. The action-maker, the creator of karma, We must receive "happiness" or "suffering" according to the created kamma, because we have to bear responsibility for all actions, or karma, according to the laws of nature, without having to have one Any thing that controls or dictates, we must be responsible for the actions that have been done, the business has created. Whether we want to protest or not. For example, we may suffer from hardships, heartaches, grief, anxiety, or we may be poor, ragged, and lacking in urgent need, but we can not be trusted. other in that state to replace themselves, bear the consequences of the akusala kamma that you created in the past, you can not. Our own kamma produces itself, and there is no other way. In the same way, a wise, wealthy, wealthy, healthy, well-mannered person who has a comfortable life, a happy, happy mind, who desires what it is, like There are gods or an emanation from heaven, wherever you go, you will be warmly welcomed, respected and well-guarded, high esteemers, I can not let anyone else in my place to enjoy these blessings, because each one of us is responsible for the post The result of the karma we have created. That is Karma Karma, and the owner of karma is "the mind that knows". Thus, mind control of the body is very important in both aspects, life and religion. I should not be indifferent, forget, not pay attention to the mind. On the contrary, try to shape, train the mind in a good way, in a good way, until it becomes good as a habit, well innocently. The "good way", in the sense of the world, is to make oneself a good citizen, and in the sense of the Dhamma, is the determination to move on the path to success. France, advanced in France, practice, and create good karma. It is the right path, the right path, the spiritual training, the mind of the high moral life, make the nature of nature become attached to nature. When our character is trained and shaped according to the right path until it becomes familiar with the good way, the virtuous qualities instilled and discovered in the mind are the natural result of the actions. Well, that's what I did. Regardless of what we wish, it will come to us as our wish, because what we want to achieve is the career property of the actions we did, just as the Buddha taught, "they being born is the owner of his karma, "and thus, whether or not these actions are taken, can not be prevented or eradicated, destroying its consequences. Just like when we were in school, we learned and received a lot of knowledge, but now it's hard to remember clearly what this has been learned, or how it has happened, from the start books to school. Do you remember how much you learned a day, how much did you learn and how many teachers did you learn? From the beginning of school we began to learn the word, then assemble, spell, do math, deduction, gradually until the knowledge accumulated today. How many days have we learned that? How much knowledge one day will we gather?Perhaps not many of us know this, even though we have learned it ourselves. However, there is no denying that we have that knowledge. For example, we now think of the word "A", the word "A" come in my mind. Think of the letter "B", which has the letter "B" in mind. Regardless of what you have learned, you know, it comes immediately. But perhaps I no longer remember the voice of the teacher, or the teacher taught, how many teachers taught me that, etc. .. Do not recall is not important, but we will hardly deny All the knowledge I have learned with you is still in your mind so when you think about it, you will find it in your mind as you wish. The merits that we have created and the qualities we have cultivated, developed, and so forth, no need to remember every detail of good things done, nor to remember how much we do. times, in how many lives, or in how many realms of existence we have trained the mind. The "consequences" of these must be found in our minds, as well as the knowledge that we have collected is still there, and will be discovered when we think. The following are some principles of karmic reason, because the karmic principle guides sentient beings in the cycle of samsara. The other person has created merit and cultivated high virtue in life. After the general collapse, he will be reborn in a good, free, and all that comes to him - like his own personal fortune - is good, desirable, by the created karma. Although in the enjoyment of that good, the other can not remember what kind of karma he has created, when, how often, how many times, in which case. Whether or not remembered, the seed was sown, when the right time, the fruit naturally. The other will create good karma, and the good will come, and he is the owner of all that is good - like children, spouses, relatives, etc. All close relatives are good people. In life, he will meet many good people. That is because good karma has created. And the other person just creates good karma in life. Likewise, if one does not remember what he or she has done, he or she must also bear the consequences of his or her actions. What will happen to him is unhappy, spoiled. For example, a young man chooses his wife. Seeing a fair-haired young woman, gentle-natured temperaments, virtuous children, etc., thought that this would be a gentle wife. However, due to his unwholesome deeds in the past, the good girl in that virtuous household can change her nature, become a nasty, aggressive wife and her children in a broken house, let loose , hard-teached. Others, kindly, but when approached he becomes evil, fierce.Wealth with other people is good, but to the hands of the person is a problem, not used. All the unhappiness is due to the akusala kamma that he created in the past. We need to know the principle that teaches us that we are the owner, who is responsible for our destiny. If evil action, then what comes to me will become bad. We should not be angry or blamed on external events, while we are the owners of our karma, not others. And the real master here is the mind inside the body. The mind motivates, leads to action, the mind reigns, the physical body. That is the story of karma. Because of the law of karma beings around the cycle of reincarnation, transitions through birth, old, sick, suffering, death forever, from one life to another. In the long-winding cycle, when we have tried to shape ourselves, to train ourselves, to create merit and cultivate virtue - to create good karma - and to reach a situation of virtue, When the mind becomes familiar with the right path, we will be like a passenger, aiming for a place, and the journey may be easy. Wanting to go from one place to another, people with enough money will complete their journey comfortably, comfortably, and every time they stop there is a wide house, a warm bed, a soft mattress abundant, want to spend also. But the lack of money will pass, the same way, hardship, hardship, walking with the poor means of narrow, in the hot sun, when stopped somewhere is tired no food or drink, sleep is subjected to the sun, Mosquitoes and fire, and unfortunately met rain like the same, must also bear the fate of his own. So, along the way, people with the money of careers will arrive sooner and easier. Abundant people are also comfortable, comfortable, have caring people, because the money, precious gold ring to force travelers to arrive in a smooth way, and the precious property. It must be created and stored by righteous Dharma practice. The poor, poorly-oiled are also facing difficulties. Along the way, along the same road, they lacked all means, they meet all obstacles, bear all the hardship and certainly take a long time to arrive to place. Our journey in the cycle of samsara also looks like that. Many people are born here without ever knowing of happiness, never lacking. They are just suffering (Dukkha), poverty, and just living every day or every day, having breakfast for lunch, working hard, hard and mean but not always enough to meet the urgent needs daily. So they can not think of an escape, because their minds are dark, but they have no means of cultivation. After all, they have to suffer ... and people like that, we can see a lot, they look pitiful. Just like everyone else they are in a very destructive state. Beside those who have other people, money forest, money rich, rich household. The same as the poor, why are they so high in wealth, riches? First, we can not despise anyone because they are poor, nor can they praise anyone because they are rich; Because the poor or the rich are created by each other. We also bring with us a karmic. If you want to become poor and needy, as human beings as pitiful as mentioned above, we create the kind of karma as they create, also live as they live. If you want to become rich and wealthy, then you must try to cultivate yourself and develop yourself, transform yourself into a person of great virtue, persevere, industrious, capable Each day to build career assets. Then we will become good and rich. Everything that we accomplish in this world is due to the activity of the mind. That is why the mind is very important. Spiritual activity explains the vicissitudes of the cycle of samsara (Vatta Samsàra) and the differences between beings, corresponding to the tendencies of one's mind and accumulated wealth (Punnadhisambhàra). Some people, thanks to the tendency of mindfulness and accumulation of blessings, have an easy life, avoid a lot of disturbance and whenever, in any circumstances, be happy. He will suffer less (Dukkha), less trouble and more support, support on the way to the goal of Nirvana. As in the case of the Buddha, when the time came for him to be born into the Shakyamuni royal and reign of the Kapilavastu, he had no difficulty. There is no shortage of living and abundant wealth, full of pleasures in the world, the servants who lower and live in the warm love of all. After abandoning the temple and working as a Taoist, he diligently tried to practice the path of blessing and cultivate the good deeds until the day of Satanic enlightenment and become the great teacher of the world. . Then, wherever he was, he was worshiped devoutly and with all his heart. Saying that it is because of the authority and power of a Buddha is wrong. On the contrary, it is the blessing of the virtue. Even to the realization of His fruit, accomplished well thanks to the blessing and accumulation of His virtue. In the same way, one who cultivates wisdom (Pannà), carefully scrutinizes and discurs things, training the mind, if born into a person, he will have a comfortable life, enough to eat enough , enough to meet all the daily needs, etc. .. He was spousal wife, husband, children, friends and neighbors love, caring, everyone is gentle and can trust. All of these blessings are the effects of karma. While we are wandering around samsara, the material and spiritual forces that accompany us are due to the power of good karma. When the influence of mind-induced tendencies is fulfilled, we will be able to overcome the corporealities with the qualities of being, aging, sickness and attachment. About the last words of the Buddhist verse, "Tesam Vashapamo Sukho", which means to completely overwhelm and put an end to all the legal and illegal goods. There are two types of illegal drugs here. The first is the domination and the end of the illegal outside, "illegally owned", ie the physical body of man. Then it is the domination and the end of the "indigenous," thoughts and thoughts of the mind. And these inward contrabies arise because of the powerful capacity of ignorance (Avijjà). Illegal, ie the material body, arising from the internal illegality, ie thinking and imagining the mind. And the illicit traces originate from strong ignorance, ie, illusion, not true. Although we have gone through countless births, births, sicknesses, deaths, we have not been able to escape from this cycle of birth (Vatta). The Buddha taught that it is due to ignorance (Avjjà), the illusion related to existence and the understanding of ourselves. We may have felt pain and happiness. We may have known, seen, and experienced, but we have not yet found a way out of this happy and painful cycle of samsara. White rice is fragrant rice delicious. But, that rice, which is mixed with rice husk, is not good anymore. This happy and miserable world seems so! The Buddha calls this world "Loka Sankhradradma," the world of illicit, "Anicca Vata Sankhàrà" , unsustainable, unstable, A new baby Everyone is happy, "this baby is so pretty, the baby is good, the baby has a nice face, etc. .. and everyone is hopeful, seeing the signs that the baby will be easy to teach, intelligent , parental love, etc. Baby in the world with all the blessings for a world to narrow, but when the house has died, everyone is deeply disappointed, afflicted, melancholy The reason for these strong emotions is sadness is ignorance (Avijjà), do not know the substance of the legal crime. In case the baby is born, if not careful to reflect on all its different nuances, we only see the beautiful aspect of joy without seeing the dark side. This proves that we only look at the matter one-sidedly, inappropriately, not in reality. Hence, sorrow comes, and joy in the beginning is not equal, or can not be compensated for by despair and sadness. When a desire is satisfied, we begin to feel joy. But things change, become something else, become damaged, decay. Then disappointed and melancholy arises. After all, what is more profound and profound than loss is the initial fulfillment. The gain and loss are not equal, because we do not think right. But one who knows does not think so. A person who has infiltrated the principles of the Dhamma will think and see clearly which benefits come to him, at the same time knowing all its nuances. Therefore, he is not surprised, not disappointed sorrow. Because, when the illicit substance is discovered, we must see the shadow attached to it - ie decay, destruction, disintegration and termination. Sooner or later, it is certain that such Sankhàrà Dhamma will perish and end. For the possessions that we have acquired and lost, we have to rely on the rational mind to reflect on the joys of suffering, not to be overwhelmed. "Rungpa Sankhàrà", the material body, arises from the "indigenous" (Nàma Sankhàrà), thoughts and imaginations in the mind. And the "illegal" When we practice the Sila, Samadhi, Pannà to the degree of true maturity and firmness, we can surely see the essence of the circle (Vatta) always turning with his mind - instant destruction of ignorance. To find out the cause of the constant round uncertainty Buddha taught that first to try to give (Dàna). Giving in various forms, from generous tolerance, not trying to accept the faults of others, and proclaiming the state of safety to all (Abhaya dàna) to the giving of an object, an object . Make more or less unimportant. It is important to repeat it regularly. Then must adhere to the precepts. Oil of the world, the bowl of the world, sa diy world or Bhikkhu, must sincerely and joyfully pure. It is the means to counter ignorance. The third is Samadhi, which causes the mind to become calm, calm. Finally, the Wisdom (Pannà), from the basic to the highest and the highest.This is the means to eliminate all areas of ignorance, Having fully practiced the precepts, the Vatta has no place to hide because it can not hide in the jungle or on the high mountain but only here, in conjunction with the mind. we. Because we are vagabonds walking indeterminate in the cycle of birth, disease, aging, death. In this respect no one loses, no one loses, and no one else. Birth, aging, disease, death, dispersion, separation, decay, human beings and the illegal, all of us are equal, equal in the round trip uncertain. Why can not we see the wheel that has turned and push us round and round, always transforming us and causing us to be born and die, to die, to die again fall in the sea of suffering full suffering, end-a-rise-this life to the agnostic, the other great? When wisdom is cultivated to the extent that it is capable of precisely and profoundly penetrating to see the mind, which is the owner of the "wheel" (Vata cakra) filled with ignorance (Avijjà) is gathering masses I - and clearly see - that we can use real wisdom to break the wheel. When the mind clears the wheel - this wheel is also the mind full of ignorance - then the legal nature of the illegal itself ends. Just like a tree that has been uprooted for both root and root, it does not need to be torn, boughed, or leafless, and naturally it will wither and die. Although the "foreign illegality", the physical body, or "local illegality," thoughts and imagery of past or future, good or bad karma, all must perish and cease. gradually.Because of ignorance, the boss of the wheel, who is also the owner of the corruptible law, causes all suffering, has been eradicated, is completely out of the mind, there is nothing left to hurt. late. Only "BUDDHO", complete enlightenment, absolute purity. This is "Tesam Vushanamo Sukho" . At that time, although the law of non-existent, ie the material body, alive but the criminal nature as the cause of suffering (Samudaya), which once created happiness and suffering, has Depressed mind and sadness, now decay and cease. As in the furnace, the fire is turned off, there is not a little bit of pinching, if we add more or less fuel, fuel is still fuel, fire is not burning. The mind is the same, the mind is still, but this mind is no longer ignorance. The law is illegal in thinking and thinking completely Dhamma, ie Truth. It is still vedanā because it is the nature of feeling. The feeling is still, but there is no intention to "life is me", "I is life". Therefore, there is no sorrow. In the same way, the aggregates, the aggregates and the aggregates are only aggregates that do not contain or pirate and craving because there is no ignorance. That is what the Buddha called "Tesam Vppasamo Sukho" The person who attains the Dhamma level is going to the world of suffering. Although the four elements and the five aggregates are still alive, they are completely tranquil, unsettled and disturbed in the mind, and it is "Tesam Vashapamo Sukho . " However, the legal nature of the five aggregates (Panca Khanda) can not be eliminated in an instant. When the aggregate aggregate (Rupa Khandha) is not decayed, then we must use it normally. As the case of the Blessed One, after the Supreme Fruit he still depends on the five aggregates. He used it as a means to found Buddhism. In other words, he is based on the physical body to walk there, teaching beings. He relies on the Sankhàrà Khandha to think, interpret, and present the Dharma to all. He is based on the Sannā Khandah to recollect the place of people, see how they fit in to hearing the Dharma, and their level of understanding. He is based on the Vinnàna Khandha to know who receives the Dhamma, and sometimes he needs dialogue, or answer questions to a person or group of people. Thus, the Buddha used his five aggregates as a means of spreading the Dharma, establishing Buddhism. But his five aggregates no longer create troubles and disturbances, because ignorance has been eradicated. The five aggregates that troubled and disturbed Him were the aggregates of ignorance. These aggregates are tools of ignorance, always under the control of ignorance, hence the source of suffering (samudaya). But now ignorance has ended, the five aggregates - free from the influence of ignorance - along with the lawful, no longer create trouble and disturbance, and that is "Tesam Vupàsamo Sukho" , the fix and dot Completely eliminated the illegal. The Buddha taught that it is the ultimate happiness. For each of us, the illicit laws - the basis of the source of suffering - continually create defilements and difficulties.We already know this. But when the mind is fully trained to become tranquil, we will have the wisdom to eliminate pollution and orgasms (Kilesa and Asava), from the roughest to the more subtle forms, More ... even more ... until there is no longer a weak point in the mind. Ignorance, the leader of the "circle" was destroyed by wisdom, the mind completely pure, became "Tesam Vppasamo Sukho . " Monopoly law is completely regulated and becomes absolutely calm. Before the existence of legal corruption in the mind because of ignorance dominant. Now, ignorance has ended, the illegal substance is also controlled and completely terminated, never again arise. Despite the physical body, the mind does not create rebirth (Patisandhi Vinnàna), to be born, to die, to die, to die. Just as in the case of the Blessed One, He has completely eradicated ignorance, so absolutely no property or illegal possession, and never again be born again. It is "Sugato," the compassionate, arrives in goodness and departs in goodness. And he teaches and leads all classes of beings to find benefits. When the period of arrival and the end of the life of the Buddha is terminated, we call it "Parinibbana", Nibbàna.At that time, he left the lawful to pay for the worship of the world, or else, we can say that he left so that the legal corruption returned to the four elements: earth, water, fire, wind. But the true nature is "Vimuttibuddho", the complete liberation of the Blessed One. It is a treasure of great treasures, a treasure called the Tesam Vpasamas Sukho , the Dhamma or Truth, all over and completely purified, no longer tainted.
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Today's Dharma talks about the law of corruption. All of you are listening carefully and hearing the words "Anicca Vata Sankhàrà" các các đều đều đều đều đều đều đều đều - - - - - - - - - - - - - - - - - - - -. However, this verse has said that the dominant characteristic of nature is the passing away. Death always happens. At this moment, there are dead, changed, and unbroken variations. In this place the legal deatAMh, in deep forests, in the hills, in the water, on the land, the law of smugglers always perish. Every time there's a change, there's a noise like a gunfire, we're all deaf. Then the process of destruction and dissolution will resonate and the pain in each family will become loud. The resonance of mammals suffering from underwater, in the ground, on land, in the air will landslide. Up to us, listening to the Fa in the present, The pain of each one of us is like a gun, the explosion of suffering. Our ears have suffered too much, too often, the echoes of suffering, why can we still not accept the truth "Anicca Vata Sankhàrà" . Be sure to tell the truth so that you can observe, see the walls and listen to their explosions. But there are no guns sounding when suffering arises, or when there is a transformation of all kinds of smuggling within sentient beings.Because of this we seem to be suffering only to us, sorrow, difficulty, distraction, despair, to come alone with us, and only we lack, misery, misfortune etc. .. except for me, all others live in a golden world. But in reality we all live together in a situation, a world, an anthropomorphic Vata Sankhàrà , the same kind of four elements and five aggregates, the same kind of mind, and all experience. suffering the same. I ask all of you to observe the Buddha's words and carefully consider: "Aniccà Vata Sankhàrà" - All illegal, foreign or domestic illegality of every being are impermanent. "Uppādavaya Dhammino, Uppajjit and Nirujjhanti" - Arising , wherever it is, must be destroyed. "Tesam Vppasamo Sukho" - Totally overwhelmed and put an end to all the legal evil is the ultimate happiness. Let's try to control and stop those "creatures", that is, because they are the basis of the source of suffering. Try to eliminate, cleanse them in the mind completely and completely. Let's try to make the impermanent flawed birth and death, never detect again in the mind, cause trouble, trouble and disturbance for us again. That is called attaining the tranquility of the Dhamma (Santi Dhamma), the state of tranquility, freedom. In other words, it is the ultimate happiness (Parama Sukkha), which is liberation (Vimutti) or Nibbana (Nibbana). END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.16/9/2018. |
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